“Above All” p:58

Thursday, April 10, 2014

“Above All” p:58

AyinBase / Ayin Beis with R' Paltiel

ThursdayNight 10 Nissan, 5774

Page 58

At 2 lines from the end of page – (line begins: "shekolel...”) For text, click: Here.

Compare a wealthy person to a king. The Torah king must not increase his treasure beyond the needs of government.

About the wealthy man we say 'he has a lot'. He may have everything that he wants. But we don't say, 'he has everything'.

We are looking at the term, 'surrounding all worlds'. And getting some understanding on 'all' as it applies here.

What is the inference in the word 'all'? It alludes to the 'infinite light that precedes the contraction'.

Contrast 'a lot' with 'all'. Compare a king and a wealthy man. A wealthy man has a lot, but only a king has everything. What is the possession of the king? He doesn't have possessions, and Torah does not allow him to accumulate more than he has. Yet we say he has 'all'. He supports the nation. He has unlimited presence. The king's presence is not based on his possessions.

And there's a level above that. A level before 'arousal of will' and this is called 'sovev kol almin' – surrounding all worlds.

Infinity in the finite is the miracle. No human being really dies. Even in the limited perspective we carry the names of our ancestors and teachers. A human being is not the limited body. It is what he stands for and this is unlimited. We learn chassidus and it brings out a soul response that is a song/niggun – a straight flow – that's what life is.

Its almost 20 yrs since Gimmel Tammuz. And its like it never happened. The reality is with us in every respect.

After Class #2 - "Already Delivered" - 11 Nissn

No comments:

The power of the name...

In everything there is how this thing pertains to itself and how it represents itself. This representation is really a secondary element in this presence – that it can be viewed from outside and that it represents itself. There is a deep element - you would think that we can represent ourselves any way we want – this is politics, but this is a perversion. Really there is an essential element in a person to represent himself. This is the power of a name – it is an external thing, but at the same time it touches his essence. A person has a body and soul – the purpose of the soul in the body is not for itself, but to express itself outside...! ~ Shiur Sunday 8.22.2010

Light Power

All that came into being...

...all the created worlds and all the ethereal entities that live in them, even the worlds that are mere emanations without tangible substance, even the worlds of thought and beyond to the realms of infinite light that preceded Creation...

--all this came to be only as a result of the thought of you, the earthly being, struggling in a world that only a infinitesimal glimmer of G-dliness has reached in its purity, bringing light where light could not be.

And so it follows, that with one simple act of beauty, all those worlds and realms of light find their purpose fulfilled, and so shine yet brighter--and reciprocate with a burst of illumination into our lowly world.

That is why the entire creation can be transformed with one simple, sincere deed.

Never underestimate the power of light.

From the wisdom of the Rebbe. Words by Tzvi Freeman

Tools of the trade (Glossary)

(… to be continued and developed…)

· Bechinat – aspect

· Keili – vessel/container

· Ohr – light (pl: Ohrot or Orot)

· Hitlabshut – enclothement

· Kodesh – holy (lit: removed)

· Shaichus - connection

· Madrega – level

· Etzem – essence

· Muvdal – removed/separated

· Koach – power (as in koach reiya – the power of sight. Pl: kochot)

· Dibur – speech

· Machshavah – thought

· Myseh – action

· Malchus – kingship

· Kesser – crown, encompassing level

· Etzem – essence

· Mekabel – recipient

· Mashpia – giver / mentor

· Misromem – exalted

· Oh ein sof – infinite light

· Melech – king

· Meturgeman – translator / intermediary

· Tammuz – a Hebrew month

· Rav – teacher

· Sechel – mind

In the world - Beyond the world - Exodus - Shattering and Refinement

Hayom Yom (25 Tevet):

"From my father's discourses we see that Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

There is a difference: The Egyptian Exodus means shattering and then departure. We went away from Egypt.

The Chassidic Exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the the world.

This means, that while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended.

This is attained through the Avoda (work) of Chassidus."

Notes: When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah.
Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world."

The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals.

He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing Mitzvot in inhospitable circumstances.

While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

Stand, Walk and Jump - Daily Chassidus

Pages

Thursday, April 10, 2014

“Above All” p:58

No comments:

Post a Comment